Romowie i Holokaust – rola doświadczenia zagłady w budowaniu współczesnej tożsamości romskiej
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studia_romologica 1-2008-Kapralski.pdf (3.88 MB)
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2008
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Muzeum Okręgowe w Tarnowie
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Abstract
Since the fall of Communism, some of the Romani elites and activists have become engaged in a conscious attempt to achieve the accepted status of a non-territorial, ethnic-national group. One of the most important aspects of this process is the development of an identity that could function in the contemporary world and unite different groups of Roma. Such an identity must also be powerful enough to counteract the influence of traditions, both internal and external, denying the Roma a distinct national identity and hindering attempts directed towards the formation of such an identity. To counteract such views, and to legitimize the Roma nation-building process, one may turn to the indigenous tradition of Roma nationalist movements accompanied by the tradition of the Roma as a persecuted people. Such a synthesized tradition has enormous emotional appeal and can present the emancipation of the Roma as moral compensation for, and political protection against the perpetuation of persecution. I would argue that the cornerstone of such a tradition can be found in the memory of the persecution of the Roma during the Second World War. I review attempts to generalize such a memory in the narrative of the Holocaust, and symbolize it through the site of the Auschwitz-Birkenau death camp that indeed becomes recently an important place of Romani commemorative ceremonies. In the end I am trying to indicate advantages and disadvantages of the Holocaust discourse as identitybuilding factor, pointing out its role as a “rhetorical discourse” that defends Romani right to be identified as victims of the Holocaust and as a “popular discourse” that popularizes common history among Roma.De kana peravdilǎs o Komunìsmo, nesave Rroma andar-e elìta thaj o politikano miśkopen ćhude pen jagales and-e àkcia kaj te ovel pinŴardo o statùto e Rromenqëro sar etno-nacionàlo (selikani) grùpa bi teritoriaqëro. Jekh but vasno aspèkto anda kaja evolùcia si e formàcia neve identetaqëri, savi śaj te ovel operatìvo and-o akanutno sundal thaj śaj te phàndel khetane vervëra rromane grùpe. Gasavi identitèta musaj te ovel relativ zorali kaj te śaj kerel taraz e nakhlutne tradicienqe, vi rromane vi gaŴikane, save zumaven te khanćaren e Rromenqëri specifìko selikani identitèta thaj te thoven lupunz and-e formàcia gasave identitetaqëri. Kaj te den ćekat gasave dikhimatenqe thaj te ćaćaren e Rromenqëro procèso e naciaqëre vazdimasqëro, śaj te iranas e jakha karing e andrutni tradìcia e rromane «nacionalistone» miśkomàta, save sikaven säs e Rromen sar viktìme e historiaqëre thaj javëre nacienqëre. Gasavi somkerdi tradìcia si la bari zor te gudlǒl e manuśenqe and-e emòcia thaj śaj te pherel lenqëri godǐ, so e Rromenqëri emancipàcia si moràlo mamujtaraz vaś-e nakhlutne ratvale persekùcie thaj brakhipen lenqe mamuj neve dukhavimàta. Śaj phenas so o jaćho gasave tradiciaqëro arakhlǒl and-o seripen e amudarimasqëro so säs and-o Dùjto Sundalutno Maripen. Kerav jekh analìza jekh a jekh pal-o thana kaj sikavdǒl kava seripen e Samudarimasqëro thaj dikhav o baredër simbòlo and-o than e mudarimasqëre logoresqëro and-o Auschwitz Birkenau, savo ćaćimasθe kerdilǎs nahàrga but vasno than vaś-e rromane seravne ceremònie. Agore zumavav te sikavav so si pozitìvo aj so si negatìvo and-o labǎripen e Samudarimasqëre diskursosqëro sär faktòro e identitetaqëre formaciaqëro: jekhe rigaθe si «retòriko diskùrso» savo argumentisarel e Rromenqëro hakaj te oven pinŴarde vi jone sar viktìme e Samudarimasqëre thaj javëre rigaθe si «populàro diskùrso» savo Ŵanavel e Evropaqëri història maśkar Rromenθe.
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Sławomir Kapralski, Romowie i Holokaust – rola doświadczenia zagłady w budowaniu współczesnej tożsamości romskiej, "Studia Romologica", 2008, nr 1, s. 143-172.